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​Abdel Rahim Mahmud (1913-1948) is the son of Palestine
and a poet of resistance and Al – Jihad in confronting the British
occupation, and the Jewish aggressors, and his weapons of confrontation
were his poetic words because his Jihad was a direct practical
application of his words, and his words were a true expression of his
religion and true leadership ways.

He
did not suffice by performing Al – Jihad in only Palestine; he snuck to
Iraq and participated in the revolution of Rasheed Ali Al-Keelany
against the British, then he returned to Palestine to continue his
Jihad, until he returned to his Creator as a martyr on the 13th of July, 1948 in Battle of the Tree (Ma’raket Al Shajarah) between the Jews and Arabs.

The
poet lived as a believer in Allah, the nation, and human values, which
is no wonder because he was raised in a home of knowledge, religion and
devoutness, and he co-lived with two religious God-fearing Muslim
leaders, they are: Ezeldin Al-Qassam, and Abdel Rahim Al-Haj Mohammad,
and he followed their path until he died a martyr.

In
most of Abdel Rahim Mahmud’s poetry, we see the strong existence of the
Qur’an and Islam, which are intellectual, visual, and methodological.
However, in this article, we will suffice only by getting familiar with
the subjects and religious values the poet addressed and the method he
followed to do so.

We
have four long poems written by this poet: two of them are about the
“Holy Qur’an”, one about “the Birth of the Prophet”, and the fourth is
about “the Remembrance of the Prophet’s Immigration”. Each of these
poems represents the pride of the poet in Islam, and his great Prophet,
and Holy Book, which brought people into the light, and purified hearts
of grudges and hatred and hostility, and he built the relationships
between people based on brotherhood, love and purity:

Greetings were case on the two worlds, so they tasted the sweetness of peace

I am a cloud Ashdown Ashdown as a special time for good tunes

The sleeping awoke, the sleeping hearts, the Adhan called out and the stones shook

Sacked the mild qualities navigator and follower of the awardees foot

Clipped the claws of fierce wolves and did not fear the wolves attack the sheep

The shepherds led the Sheep and the shepherds became, the nation’s shepherds

The
poet insisted on the three values of Islam, which he was able to make
pillars of a strong human society, they are: justice and moderation and
love. They are the pillars of the human community that the Islamic
society could not win without the illiterate Prophet Muhammad Ibn
Abdullah (PBUH) came to shed the light with the Holy Qur’an:

The spread of justice on earth not wait for the wolf will Achterama

He Said: Any person Zahedan They were mocking between Sydney and strength

The love of others that do not Ngdrihm treachery cast their eighth

The poet draws a flowering image of the first group of Muslims who responded to Allah and the Prophet, and they are:

God did not insist Ikzlhmu but two parts of their Lord and win victory

Grilled in people with light and guidance and timeworn face appeared over Gaza

Ela focused spears over their atheist and a funeral and glory

And
in the Islamic poetry, Al Rahim Mamboed did not stop at the facts and
events; rather he had special interest in the lessons that were derived
from these great events. Some of the lessons he learned from the
immigration is that injustice is nothing before righteousness if there
is a power to protect it, and that actions speak louder than words, and
that the callings require sacrifice of oneself, money and family, and
this is the secret of its immortality, and that is necessary to rely on
Allah and be a brave believer who is not afraid of people.

The
poet did not suffice in experiencing this glorified history, including
the glories and lessons and cross, rather it is keen in ensuring the
tight bond between past and present, and present imposes its mark, and
this is the presence of the Arab Islamic nation, the Palestinian people,
and they have emerged in the following appearances:

First:
when the poet seems to be announcing the death of the present
generation and their negligence of the amazing legacy left by our
ancestors, until they became food in the mouth of other nations, the
poet describes the flowering image of our ancestors including their
strength and pride and knowledge and victory:

The descendants of lost behind reap fees misery descendants

Aversions hearts and not Dade and fear their teams reunited

Han and not difficult for them to channel the enemy is broken, chauvinism

And not slept Tafikhmua betrothal does not paralyze the sons of the torturer

Trample full of bird Relief and oppression from the bottom of the clans

Screamed one of Muasher's book by Hedaya ways how straying

They sold their country and their hands by the scarcity and the obscure

Usually prepared for them a weapon and having promised to have speeches and the obscure

Usually prepared for them a weapon and having promised to have speeches and say

The poet insisted on the same idea in another poem, painted a similar begins:

And we come from Badhmu and missed the Genoa recklessness and Gaza

For
the difference to seem huge, between the generation of our ancestors
and the generation of weakness and loss, the poet combines between two
opposing images, and their opposition distinguish things; after we
denied our religion and abandoned the Holy Qur’an, we lost our way:

The vapor after us and we divided like clouds

We had the pride of Muslims and we became the servants and slave

We hit our cheeks in grief and we pray for those who do so

This
is the way were, and the way we have become, and the poet lived in two
appearances; he lived the first image with a faithful heart, poetry
transparency, and lived the other in the bitter reality that he saw
around him in the Palestinian and Arab world, whereas the lands were
being stolen, dignities violated, and honor taken.

This
was the first appearance of the presence in Abdel Rahim’s Islamic
poetry, but the second appearance is calling for the use of power to
achieve righteousness:

One’s power has its excuse and it stands with claws and fangs out when there is injustice

“Prepare” your Lord did not say this lightly

Taha’s immigration was not without purpose; rather it was for achieving a purpose

And the poet says:

If you do not seek to get life, you will die

However, this strength has no value if it does not have a capable spiritual energy, which comes from faith in the Holy Book:

The best weapon is Allah, Allah is glorified

And we have in our Prophet a good example, he is the one that:

Carried the Holy Qur’an as a light in his hand, and in the other he shook the sword

The angry sword was useful with those who can see and pretend to be blind

The
method that Ezeldin Al Qassam believed in and called for was: Salvation
will not be achieved except with the Allah’s Holy Book in one hand and a
rifle in another.

Within
these poems and others, the poet is enriched with the Islamic values of
righteousness, justice, power, wisdom, keenness, forgiveness, and
humanity. So, the first Islamic community spread not only for Arabs, but
also for Muslims no matter what their nationality; the lesson is in the
work, and the most generous people are the most devoted in Allah’s eyes:

Our home was peaceful and full of exclaiming God is great

The poet sees that the devotion of Islam is the salvation of all human kind from crises and problems and wars:

The Bill, if applied, will not witherthe falling of people and crowns

Based
on this living belief of the greatness of Islamic, he calls his people
to return to this pure way, the way of the great Holy Qur’an, for it is
what saved the Arabs from being lost, and showed them the light:

Return to the Holy Qur’an PeopleIn its pages you will find the lessons to learn

It refers to Mecca so follow itand arise

Our
martyr poet Abdel Rahim, with his poetic abilities, was able to link
between the Palestinian affair and the affairs of Arabs and Muslims in
Islam. He is the only true “reference” who provides the successful
solution, the healing medicine, however and unfortunately, we are
ignorant to this pure resource, rather we pretend to be ignorant and
blind, there is no power nor strength except with Allah.